English
It transcends the thoughts and reflections of ordinary minds. That is the meaning. Root text: The spontaneously accomplished ground of the initial uncertainty, and the ultimate liberation, the primordial purity, free from defilements, are two. Though one in essence, it is the basis for subsequent delusion. It is crucial to know the difference between acting and not acting. This means that the spontaneously accomplished ground of the initial uncertainty is the basis for both samsara and nirvana. The ultimate place of liberation, primordial purity, is the return of the energy of spontaneous accomplishment to awareness, thereby abandoning ignorance and perfecting the qualities of the dharmadhatu. Therefore, although the qualities of awareness residing in the three—essence, nature, and compassion—are the same, there is a difference between being defiled and undefiled, and whether or not it becomes the basis for delusion. Therefore, understand statements such as "the result is liberated on the ground" as reflections of Dzogchen. That is the meaning. Root text: Likewise, the primordial purity of liberation in the dharmadhatu, and the primordial purity of awareness on the path now, are two. Although equal without limitation or bias, the place of liberation itself, together with the elements of wind and mind, is the primordial purity of samsara and nirvana, completely purified. During the path, the defilements of wind and mind are not purified, so they are influenced by conditions, mixed with the defilements of mind and mental events, and burdened by them, so true abiding is only occasional. This means that the primordial purity of liberation in the dharmadhatu, and the primordial purity of awareness when a yogi enters the path, are not different in essence, so they are equal without limitation or bias. However, the place of liberation itself, together with the collection of defilements of wind and mind, is completely purified, and samsara and nirvana are pure from the beginning. During the path, because the defilements of wind and mind are not purified, they are influenced by conditions, mixed with the defilements of mind and mental events, and burdened by them, so true abiding is only occasional. Therefore, it is crucial to ascertain the characteristics of both the actual and the ground, just as one measures the three objects of faith of a wise person. Otherwise, seeing only the ground without ascertaining the actual is like a child seeing a temple. That is the meaning. Root text: Likewise, the clear light of the bardo of dharmata, and the illusory body of a deity practiced with conceptual thought, are two. Although both are like the form of a deity, in the realm of appearance, they appear, and there is a difference between liberation and non-liberation upon recognition.
Chinese
虽然显现如同本尊天神，但显现于净土，并且在知见上，有解脱与不解脱的巨大差别。这是因为这个缘故。根本偈：尤其进入此道的具誓者，十地显现所摄之报身，并非阻碍，彼之譬喻是，自性化身界中安置速疾行。这是说，尤其进入此道的具誓者，即使尚未修习至道的究竟，也不会被菩萨十地显现所摄的半化身报身所阻碍。其譬喻是，在自性化身刹土中如眼之幻术般显现，从现证佛陀处听闻佛法，如巨箭般趋入原始之地，具有这样的差别。像这样的，知晓自宗的宗义是什么样的差别基础和差别法之后，观待空性本来清净，将觉性引向离戏，从而穷尽法性。然而，观待显现任运自成，则会清澈为具相光明，从而穷尽显现的法性。这是因为这个缘故。根本偈：因此，此乃金刚乘之胜道，本来解脱之觉性本来清净，空性无自性，超离思与言，体性断绝心之言说，无有希求，觉性功德圆满。这是说，因此，此乃金刚乘之胜道，口诀大圆满。本来解脱的觉性本来清净离戏是，空性无自性，却超离思与言，体性断绝了用心衡量、用言词表达的边与中。对于除此之外的、作为基础的妙好法界，连少许希求都没有，却圆满了觉性的一切功德。为了证悟像这样无生之实相，宣说了次第趋入诸乘之道。如果已经直接认识到所证悟的法身之体性是什么样的补特伽罗，从初始重新修习，则是在本初解脱上又增添了解脱的补缀。因为这样的缘故，佛陀的智慧无法用语言之道来表示，因此无法用不修的措辞来确定。如果没有真正见到，就无法如字面意思般地理解，因此自性难以安立，所以只能根据自己理解的一种方式来理解见地。
English
Although the appearance is like a deity of the personal deity, it appears in the pure land, and in terms of knowledge, there is a huge difference between liberation and non-liberation. This is because of this reason. Root verse: Especially those who have entered this path with vows, the Sambhogakaya gathered by the appearance of the ten bhumis, is not an obstacle, its metaphor is, the self-nature Nirmanakaya is arranged in the realm and goes quickly. This means that, especially those who have entered this path with vows, even if they have not practiced to the end of the path, they will not be hindered by the half-Nirmanakaya Sambhogakaya gathered by the appearance of the ten bhumis of the Bodhisattva. The metaphor is that it appears like an illusion of the eye in the realm of the self-nature Nirmanakaya, listening to the Dharma from the manifested Buddha, and entering the original land like a giant arrow, with such differences. Like this, after knowing what kind of difference basis and difference Dharma the tenets of one's own school are, looking at the emptiness of original purity, leading awareness to non-duality, thereby exhausting the Dharma-nature. However, looking at the spontaneous manifestation, it will be clear as the light of form, thereby exhausting the Dharma-nature of manifestation. This is because of this reason. Root verse: Therefore, this is the supreme path of Vajrayana, the awareness of original liberation is originally pure, emptiness is without self-nature, beyond thought and speech, the nature cuts off the words of the mind, there is no desire, the qualities of awareness are complete. This means that, therefore, this is the supreme path of Vajrayana, the great perfection of oral instructions. The awareness of original liberation is originally pure and non-dual, emptiness is without self-nature, but beyond thought and speech, the nature cuts off the edges and middle that are measured by the mind and expressed in words. For the excellent Dharmadhatu that is the basis other than this, there is not even a little desire, but it is complete with all the qualities of awareness. In order to realize the unborn reality like this, the path of gradually entering the vehicles is explained. If a person who has directly recognized what the nature of the Dharmakaya to be realized is, practices again from the beginning, then it is adding a patch of liberation to the original liberation. For this reason, the wisdom of the Buddha cannot be expressed by the path of language, so it cannot be determined by the wording of non-practice. If you have not truly seen it, you cannot understand it literally, so the self-nature is difficult to establish, so you can only understand the view according to one way of understanding.
Chinese
仅仅因为略微有所领悟，就认为“我已证悟，他人皆迷”而固执己见，不应以这种心态传授直接揭示究竟实义的口诀。因为，如果具有极高根器者能当下在见解中解脱，直接认识到本来的实相，就不会被能所二取的执着所束缚。当心识游离于外境时，一切皆是法性，因此不会落入“迷与不迷”、“是与非”的任何概念之中。如果能够证悟这种状态，觉性的本面将不会在任何时候收集外境的显现。通过能取所取的思辨来衡量闻思修，以及心中所确定的所有下乘法门，都将瓦解于由分别念所造作的宗派之中。如是说。根本偈：觉性不住于所知的境，故离于我与我所执之法。于此无有修与所修，若置于无整之境，则能赤裸显见。若自性不转为他，则无明之执不能引至轮回。所有对外境与自我的执着，非由作者所造，乃由心之分别念所成。一切皆生于无基无根之处，于生起之刹那即圆满于不生。无需于此之外寻求证悟。读诵、执持、禅修与论典之思，若皆毁于心之宗派，则彼即是无愿之佛。如是说。也就是说，所有外境，即色、声、香、味、触，以及对这些外境的自我执着，都不是由外在的作者所造，而是由自己的心念分别所产生。然而，一切都从无基无根之处生起，并且在生起的那一刹那，就如同天空中的云彩、彩虹，水中的气泡，火中的烟雾一样，自然圆满于无生之中。因此，不需要在此外寻求其他的证悟。读诵、执持、禅修，以及讲、辩、著等论典之思，要知道这一切都只是心识的宗派，一旦认识到它们的空性，它们就会自然消逝。因为没有其他可希求的果，所以所谓的佛，就是你自己。如是说。根本偈：尤其是无上妥噶，因亲见觉性光芒而少有歧途。外显之地石山岩等境象之
English
Merely having a slight understanding, one should not adopt the view of "I have realized, others are confused" and cling to it, and one should not impart instructions that directly reveal the ultimate meaning with such a mindset. Because, if those with the highest faculties can be liberated in the moment of seeing, directly recognizing the original reality, they will not be bound by the clinging to the duality of subject and object. When the mind wanders into external objects, everything is the nature of reality, so it does not fall into any concepts of "confusion and non-confusion" or "is and is not." If one can realize this state, the intrinsic face of awareness will not collect the appearances of external objects at any time. Measuring hearing, thinking, and meditation through the elaboration of subject and object, and all the lower vehicle teachings that are determined in the mind, will collapse into the sectarianism fabricated by conceptual thought. Thus it is said. Root verses: Awareness does not abide in the realm of the knowable, therefore it is free from the phenomena of clinging to "I" and "mine." In this, there is no meditation or object of meditation. If placed in an uncorrected state, it can be seen nakedly. If one's own nature does not change into something else, then the clinging of ignorance cannot lead to samsara. All attachments to external objects and self are not made by an agent, but are formed from the mind's conceptual thoughts. Everything arises from a groundless and rootless place, and in the moment of arising, it is perfected in non-arising. There is no need to seek enlightenment beyond this. Reading, holding, meditating, and thinking about treatises, if all are destroyed in the mind's sectarianism, then that is the Buddha of no aspiration. Thus it is said. That is to say, all external objects, namely forms, sounds, smells, tastes, and tactile sensations, and all the clinging to these objects as self, are not made by an external agent, but are produced by one's own mental discriminations. However, everything arises from a groundless and rootless place, and in the moment of arising, it is naturally perfected in non-arising, like clouds and rainbows in the sky, bubbles in water, and smoke from fire. Therefore, there is no need to seek other enlightenment beyond this. Reading, holding, meditating, and thinking about treatises, such as teaching, debating, and writing, know that all of these are merely the sectarianism of the mind. Once you realize their emptiness, they will naturally disappear. Because there is no other fruit to be desired, the so-called Buddha is yourself. Thus it is said. Root verses: Especially the unsurpassed Tögal, because of directly seeing the radiance of awareness, there are few deviations. External appearances of earth, stones, mountains, rocks, and other landscapes
Chinese
具有实质的污垢耗尽，大种的，以智慧光明清澈的道路。显现于内，生起决断，甚至无法比微尘更清澈。大迁转变熟为金刚身，为了他人的利益，直到轮回未空尽。因此，自己的宗派以心识的，见修行果都与众不同。善于分辨特征是口诀。这是说，对于此，勤奋者通过修习而解脱的特点，或者无上的顿超是，由于亲眼见到觉性的声音，所以错误很少，并且由于外在的土石山岩等具有实质的污垢耗尽，大种的处所清澈为智慧光明，显现于内，生起决断，仅仅清澈为微尘，而无法转变为虹身。此处的殊胜大迁转变熟为金刚身，为了他人的利益，安住于轮回未空尽之间的事业，区分此宗派与其他宗派的差别非常重要。因此，各自的宗派，即自诩为持有大圆满宗派的人们，也与所有认为心识的见修行果是殊胜的观点不同。善于分辨特征是此口诀的要点。此外，光明身和禅定身两者的区别是：光明身是被觉性所持的无垢自光，不是佛眼的境界之外的东西。禅定之天身虽然四大微尘清澈，但由于是异熟习气的身体，具有天眼，所以在显现上有差别。此外，远射水灯是显现之门，即觉性之声显现并被看到于外境，所以称为远，并且它也随着自己的存在与否而束缚和解脱，所以加入了绳索的声音。清净法界灯是，显现的基础，内在法界向外清晰的声音，仅仅是安立在自己的自性上。明点空性灯是，显现的形象，是勤作的所依。自生智慧灯是，清澈且无对境地显现，是觉性的自性，不错误的胜观之实相。如果区分，有解脱的智慧和，生起的